金剛經纂要刊定記 7.33

7.33

大雲下。釋。此約機心染淨，遂見佛有來去，名為化身。來無所從去無所至，即是不動，名為法身。斯則機見有佛來去，佛實不動云云。自彼於我何為，此中略舉水喻，眾生心則知，月喻法身影喻化體，清濁喻染淨也。水清月現月亦不來，水濁月隱亦非月去，但是水有清濁，非謂月有昇沈。法中亦爾，心淨見佛非是佛來，心垢不見亦非佛去，但是眾生垢淨，非謂諸佛隱顯。

From "Dayun..." onward is the explanation. This is analyzed in terms of the defilement or purity of the minds of those with the capacities, who consequently see the Buddha as having coming and going; this is called the transformation body. Coming from nowhere and going nowhere is unmoving; this is called the dharmakāya. Thus, the capacities see a Buddha coming and going, while the Buddha is truly unmoving, and so forth. That belongs to them; what has it to do with me? Here the water metaphor is briefly cited: sentient beings' minds are known [through this], the moon serves as a metaphor for the dharmakāya, the reflection serves as a metaphor for the transformation body, and clarity versus turbidity serve as metaphors for purity versus defilement. When the water is clear, the moon appears, yet the moon does not come; when the water is turbid, the moon is concealed, yet the moon does not go away. It is simply that the water has clarity and turbidity, not that the moon has rising and sinking. It is also thus in the Dharma: when the mind is pure, seeing the Buddha is not the Buddha coming; when the mind is defiled, not seeing is also not the Buddha going. It is simply sentient beings' defilement and purity, not the concealment and manifestation of the Buddhas.